أَلَمۡ تَرَ إِلَى ٱلَّذِينَ أُوتُواْ نَصِيبً۬ا مِّنَ ٱلۡڪِتَـٰبِ يُؤۡمِنُونَ بِٱلۡجِبۡتِ وَٱلطَّـٰغُوتِ وَيَقُولُونَ لِلَّذِينَ كَفَرُواْ هَـٰٓؤُلَآءِ أَهۡدَىٰ مِنَ ٱلَّذِينَ ءَامَنُواْ سَبِيلاً
Have you not seen those who were given a portion of the Scripture, who believe in superstition and false objects of worship and say about the disbelievers, "These are better guided than the believers as to the way"?
Allah said that He,
(forgives not that partners should be set up with Him (in worship),) meaning, He does not forgive a servant if he meets Him while he is associating partners with Him,
(but He forgives except that) of sins,
(to whom He wills) of His servants. Imam Ahmad recorded that Abu Dharr said that the Messenger of Allah said,
(Allah said, "O My servant! As long as you worship and beg Me, I will forgive you, no matter your shortcomings. O My servant! If you meet Me with the earth's fill of sin, yet you do not associate any partners with Me, I will meet you with its fill of forgiveness.'') Only Ahmad recorded this Hadith with this chain of narration. Imam Ahmad recorded that Abu Dharr said, "I came to the Messenger of Allah and he said,
("No servant proclaims, There is no deity worthy of worship except Allah,' and dies on that belief, but will enter Paradise.'' I said, "Even if he committed adultery and theft'' He said, "Even if he committed adultery and theft.'' I asked again, "Even if he committed adultery and theft'' He said, "Even if he committed adultery and theft.'' The fourth time, he said, "Even if Abu Dharr's nose was put in the dust.'') Abu Dharr departed while pulling his Izar and saying, "Even if Abu Dharr's nose was put in the dust.'' Ever since that happened, Abu Dharr used to narrate the Hadith and then comment, "Even if Abu Dharr's nose was put in dust.'' The Two Sahihs recorded this Hadith Al-Bazzar recorded that Ibn `Umar said, "We used to refrain from begging (Allah) for forgiveness for those who commit major sins until we heard our Prophet reciting,
(Verily, Allah forgives not that partners should be set up with Him (in worship), but He forgives except that (anything else) to whom He wills;), and his saying,
(I have reserved my intercession on the Day of Resurrection for those among my Ummah who commit major sins.)'' Allah's statement,
(and whoever sets up partners with Allah in worship, he has indeed invented a tremendous sin.) is similar to His statement,
(Verily, joining others in worship with Allah is a great Zulm (wrong) indeed.) In the Two Sahihs, it is recorded that Ibn Mas`ud said, "I said, `O Messenger of Allah! Which is the greatest sin' He said,
(To make a rival with Allah, while He Alone created you.)''
(49. Have you not seen those who claim sanctity for themselves Nay, but Allah sanctifies whom He wills, and they will not be dealt with injustice even equal to the extent of a Fatil.) (50. Look, how they invent a lie against Allah, and enough is that as a manifest sin.) (51. Have you not seen those who were given a portion of the Scripture They believe in Jibt and Taghut and say to those who disbelieve, "These people are better guided on the way, '' than the believers.) (52. They are those whom Allah has cursed, and he whom Allah curses, you will not find for him (any) helper.)
أُوْلَـٰٓٮِٕكَ ٱلَّذِينَ لَعَنَہُمُ ٱللَّهُۖ وَمَن يَلۡعَنِ ٱللَّهُ فَلَن تَجِدَ لَهُ ۥ نَصِيرًا
Those are the ones whom Allah has cursed; and he whom Allah curses – never will you find for him a helper.
Allah said that He,
(forgives not that partners should be set up with Him (in worship),) meaning, He does not forgive a servant if he meets Him while he is associating partners with Him,
(but He forgives except that) of sins,
(to whom He wills) of His servants. Imam Ahmad recorded that Abu Dharr said that the Messenger of Allah said,
(Allah said, "O My servant! As long as you worship and beg Me, I will forgive you, no matter your shortcomings. O My servant! If you meet Me with the earth's fill of sin, yet you do not associate any partners with Me, I will meet you with its fill of forgiveness.'') Only Ahmad recorded this Hadith with this chain of narration. Imam Ahmad recorded that Abu Dharr said, "I came to the Messenger of Allah and he said,
("No servant proclaims, There is no deity worthy of worship except Allah,' and dies on that belief, but will enter Paradise.'' I said, "Even if he committed adultery and theft'' He said, "Even if he committed adultery and theft.'' I asked again, "Even if he committed adultery and theft'' He said, "Even if he committed adultery and theft.'' The fourth time, he said, "Even if Abu Dharr's nose was put in the dust.'') Abu Dharr departed while pulling his Izar and saying, "Even if Abu Dharr's nose was put in the dust.'' Ever since that happened, Abu Dharr used to narrate the Hadith and then comment, "Even if Abu Dharr's nose was put in dust.'' The Two Sahihs recorded this Hadith Al-Bazzar recorded that Ibn `Umar said, "We used to refrain from begging (Allah) for forgiveness for those who commit major sins until we heard our Prophet reciting,
(Verily, Allah forgives not that partners should be set up with Him (in worship), but He forgives except that (anything else) to whom He wills;), and his saying,
(I have reserved my intercession on the Day of Resurrection for those among my Ummah who commit major sins.)'' Allah's statement,
(and whoever sets up partners with Allah in worship, he has indeed invented a tremendous sin.) is similar to His statement,
(Verily, joining others in worship with Allah is a great Zulm (wrong) indeed.) In the Two Sahihs, it is recorded that Ibn Mas`ud said, "I said, `O Messenger of Allah! Which is the greatest sin' He said,
(To make a rival with Allah, while He Alone created you.)''
(49. Have you not seen those who claim sanctity for themselves Nay, but Allah sanctifies whom He wills, and they will not be dealt with injustice even equal to the extent of a Fatil.) (50. Look, how they invent a lie against Allah, and enough is that as a manifest sin.) (51. Have you not seen those who were given a portion of the Scripture They believe in Jibt and Taghut and say to those who disbelieve, "These people are better guided on the way, '' than the believers.) (52. They are those whom Allah has cursed, and he whom Allah curses, you will not find for him (any) helper.)
أَمۡ لَهُمۡ نَصِيبٌ۬ مِّنَ ٱلۡمُلۡكِ فَإِذً۬ا لَّا يُؤۡتُونَ ٱلنَّاسَ نَقِيرًا
Or have they a share of dominion? Then [if that were so], they would not give the people [even as much as] the speck on a date seed.
Allah said,
(and say to those who disbelieve, "These people are better guided on the way," than the believers.) preferring the disbelievers over Muslims, because of their ignorance, un-religious nature and disbelief in Allah's Book which is before them. Ibn Abi Hatim recorded that `Ikrimah said, "Huyay bin Akhtab and Ka`b bin Al-Ashraf (two Jewish leaders) came to the people of Makkah, who said to them, `You (Jews) are people of the Book and knowledge, so judge us and Muhammad.' They said, `Describe yourselves and describe Muhammad.' They said, `We keep relation with kith and kin, slaughter camels (for the poor), release the indebted and provide water for the pilgrims. As for Muhammad he is without male children, he severed our relations, and the thieves who rob pilgrims (the tribe of) Ghifar follow him. So who is better, we or him' They said, `You are more righteous and better guided.' Thereafter, Allah sent down,
(Have you not seen those who were given a portion).'' This story was also reported from Ibn `Abbas and several others among the Salaf. Allah's Curse on the Jews This Ayah (4:52) contains a curse for the Jews and informs them that they have no supporter in this life or the Hereafter, because they sought the help of the idolators. They uttered this statement (in Ayah 4:51) to lure the disbelievers into supporting them, and they ultimately gathered their forces for the battle of Al-Ahzab, forcing the Prophet and his Companions to dig a defensive tunnel around Al-Madinah. But, Allah saved the Muslims from their evil,
(And Allah drove back those who disbelieved in their rage, they gained no advantage (booty). Allah sufficed for the believers in the fighting. And Allah is Ever All-Strong, All-Mighty).
(53. Or have they a share in the dominion Then in that case they would not give mankind even a Naqir.) (54. Or do they envy men for what Allah has given them of His bounty Then, We have already given the family of Ibrahim the Book and Al-Hikmah, and conferred upon them a great kingdom.) (55. Of them were (some) who believed in it, and of them were (some) who rejected it; and enough is Hell for burning (them).)
أَمۡ يَحۡسُدُونَ ٱلنَّاسَ عَلَىٰ مَآ ءَاتَٮٰهُمُ ٱللَّهُ مِن فَضۡلِهِۦۖ فَقَدۡ ءَاتَيۡنَآ ءَالَ إِبۡرَٲهِيمَ ٱلۡكِتَـٰبَ وَٱلۡحِكۡمَةَ وَءَاتَيۡنَـٰهُم مُّلۡكًا عَظِيمً۬ا
Or do they envy people for what Allah has given them of His bounty? But we had already given the family of Abraham the Scripture and wisdom and conferred upon them a great kingdom.
Allah said,
(and say to those who disbelieve, "These people are better guided on the way," than the believers.) preferring the disbelievers over Muslims, because of their ignorance, un-religious nature and disbelief in Allah's Book which is before them. Ibn Abi Hatim recorded that `Ikrimah said, "Huyay bin Akhtab and Ka`b bin Al-Ashraf (two Jewish leaders) came to the people of Makkah, who said to them, `You (Jews) are people of the Book and knowledge, so judge us and Muhammad.' They said, `Describe yourselves and describe Muhammad.' They said, `We keep relation with kith and kin, slaughter camels (for the poor), release the indebted and provide water for the pilgrims. As for Muhammad he is without male children, he severed our relations, and the thieves who rob pilgrims (the tribe of) Ghifar follow him. So who is better, we or him' They said, `You are more righteous and better guided.' Thereafter, Allah sent down,
(Have you not seen those who were given a portion).'' This story was also reported from Ibn `Abbas and several others among the Salaf. Allah's Curse on the Jews This Ayah (4:52) contains a curse for the Jews and informs them that they have no supporter in this life or the Hereafter, because they sought the help of the idolators. They uttered this statement (in Ayah 4:51) to lure the disbelievers into supporting them, and they ultimately gathered their forces for the battle of Al-Ahzab, forcing the Prophet and his Companions to dig a defensive tunnel around Al-Madinah. But, Allah saved the Muslims from their evil,
(And Allah drove back those who disbelieved in their rage, they gained no advantage (booty). Allah sufficed for the believers in the fighting. And Allah is Ever All-Strong, All-Mighty).
(53. Or have they a share in the dominion Then in that case they would not give mankind even a Naqir.) (54. Or do they envy men for what Allah has given them of His bounty Then, We have already given the family of Ibrahim the Book and Al-Hikmah, and conferred upon them a great kingdom.) (55. Of them were (some) who believed in it, and of them were (some) who rejected it; and enough is Hell for burning (them).)
فَمِنۡہُم مَّنۡ ءَامَنَ بِهِۦ وَمِنۡہُم مَّن صَدَّ عَنۡهُۚ وَكَفَىٰ بِجَهَنَّمَ سَعِيرًا
And some among them believed in it, and some among them were averse to it. And sufficient is Hell as a blaze.
Allah said,
(and say to those who disbelieve, "These people are better guided on the way," than the believers.) preferring the disbelievers over Muslims, because of their ignorance, un-religious nature and disbelief in Allah's Book which is before them. Ibn Abi Hatim recorded that `Ikrimah said, "Huyay bin Akhtab and Ka`b bin Al-Ashraf (two Jewish leaders) came to the people of Makkah, who said to them, `You (Jews) are people of the Book and knowledge, so judge us and Muhammad.' They said, `Describe yourselves and describe Muhammad.' They said, `We keep relation with kith and kin, slaughter camels (for the poor), release the indebted and provide water for the pilgrims. As for Muhammad he is without male children, he severed our relations, and the thieves who rob pilgrims (the tribe of) Ghifar follow him. So who is better, we or him' They said, `You are more righteous and better guided.' Thereafter, Allah sent down,
(Have you not seen those who were given a portion).'' This story was also reported from Ibn `Abbas and several others among the Salaf. Allah's Curse on the Jews This Ayah (4:52) contains a curse for the Jews and informs them that they have no supporter in this life or the Hereafter, because they sought the help of the idolators. They uttered this statement (in Ayah 4:51) to lure the disbelievers into supporting them, and they ultimately gathered their forces for the battle of Al-Ahzab, forcing the Prophet and his Companions to dig a defensive tunnel around Al-Madinah. But, Allah saved the Muslims from their evil,
(And Allah drove back those who disbelieved in their rage, they gained no advantage (booty). Allah sufficed for the believers in the fighting. And Allah is Ever All-Strong, All-Mighty).
(53. Or have they a share in the dominion Then in that case they would not give mankind even a Naqir.) (54. Or do they envy men for what Allah has given them of His bounty Then, We have already given the family of Ibrahim the Book and Al-Hikmah, and conferred upon them a great kingdom.) (55. Of them were (some) who believed in it, and of them were (some) who rejected it; and enough is Hell for burning (them).)
إِنَّ ٱلَّذِينَ كَفَرُواْ بِـَٔايَـٰتِنَا سَوۡفَ نُصۡلِيہِمۡ نَارً۬ا كُلَّمَا نَضِجَتۡ جُلُودُهُم بَدَّلۡنَـٰهُمۡ جُلُودًا غَيۡرَهَا لِيَذُوقُواْ ٱلۡعَذَابَۗ إِنَّ ٱللَّهَ كَانَ عَزِيزًا حَكِيمً۬ا
Indeed, those who disbelieve in Our verses – We will drive them into a Fire. Every time their skins are roasted through We will replace them with other skins so they may taste the punishment. Indeed, Allah is ever Exalted in Might and Wise.
Allah asked the Jews if they have a share in the dominion. That is merely a statement of rebuke, since they do not have any share in the dominion. Allah then described them as misers,
(Then in that case they would not give mankind even a Naqir.) Meaning, if they had a share in the sovereignty and dominion, they would not give anyone anything, especially Muhammad , even if it was the speck on the back of a date-stone, which is the meaning of Naqir according to Ibn `Abbas and the majority of the scholars. This Ayah is similar to another of Allah's statements,
(Say: "If you possessed the treasure of the mercy of my Lord, then you would surely withhold it out of fear of spending it.) meaning, for fear that what you have might end, although there is no such possibility here. This only demonstrates their greedy and stingy nature. This is why Allah said,
(And man is ever Qatur) meaning Bakhil (stingy). Allah then said,
(Or do they envy men for what Allah has given them of His Bounty) referring to their envy of the Prophet for the great prophethood that Allah entrusted him with. Their envy made them reject him, because he was an Arab and not from the Children of Israel. At-Tabarani recorded that Ibn `Abbas said that,
(Or do they envy men) means, "We are the worthy people, rather than the rest of the people.'' Allah said,
(Then, We have already given the family of Ibrahim the Book and Al-Hikmah, and conferred upon them a great kingdom.) meaning, We gave the prophethood to the tribes of the Children of Israel, who are among the offspring of Ibrahim and sent down the Books to them. These Prophets ruled the Jews with the prophetic tradition, and We made kings among them. Yet,
(Of them were (some) who believed in it;) referring to Allah's favor and bounty (Prophets, Books, kingship),
(and of them were (some) who rejected it) by disbelieving in it, ignoring it, and hindering the people from its path, although this bounty was from and for them, the Children of Israel. They disputed with their own Prophets; so what about you, O Muhammad , especially since you are not from the Children of Israel Mujahid said,
(Of them were (some) who believed in (him),) "Muhammad ,
(and of them were (some) who rejected (him).) '' Therefore, O Muhammad, the rejection of you because of their disbelief is even more severe and they are even further from the truth that you brought them. This is why Allah threatened them,
(and enough is Hell for burning (them).), meaning, the Fire is a just punishment for them because of their disbelief, rebellion and defiance of Allah's Books and Messengers.
(56. Surely, those who disbelieved in Our Ayat, We shall burn them in Fire. As often as their skins are roasted through, We shall change them for other skins that they may taste the punishment. Truly, Allah is Ever Most Powerful, All-Wise.) (57. But those who believe and do deeds of righteousness, We shall admit them to Gardens under which rivers flow (Paradise), abiding therein forever. Therein they shall have Azwajun Mutahharatun (purified mates), and We shall admit them to shades, wide and ever deepening.)
وَٱلَّذِينَ ءَامَنُواْ وَعَمِلُواْ ٱلصَّـٰلِحَـٰتِ سَنُدۡخِلُهُمۡ جَنَّـٰتٍ۬ تَجۡرِى مِن تَحۡتِہَا ٱلۡأَنۡہَـٰرُ خَـٰلِدِينَ فِيہَآ أَبَدً۬اۖ لَّهُمۡ فِيہَآ أَزۡوَٲجٌ۬ مُّطَهَّرَةٌ۬ۖ وَنُدۡخِلُهُمۡ ظِلاًّ۬ ظَلِيلاً
But those who believe and do righteous deeds – We will admit them to gardens beneath which rivers flow, wherein they abide forever. For them therein are purified spouses, and We will admit them to deepening shade.
Allah asked the Jews if they have a share in the dominion. That is merely a statement of rebuke, since they do not have any share in the dominion. Allah then described them as misers,
(Then in that case they would not give mankind even a Naqir.) Meaning, if they had a share in the sovereignty and dominion, they would not give anyone anything, especially Muhammad , even if it was the speck on the back of a date-stone, which is the meaning of Naqir according to Ibn `Abbas and the majority of the scholars. This Ayah is similar to another of Allah's statements,
(Say: "If you possessed the treasure of the mercy of my Lord, then you would surely withhold it out of fear of spending it.) meaning, for fear that what you have might end, although there is no such possibility here. This only demonstrates their greedy and stingy nature. This is why Allah said,
(And man is ever Qatur) meaning Bakhil (stingy). Allah then said,
(Or do they envy men for what Allah has given them of His Bounty) referring to their envy of the Prophet for the great prophethood that Allah entrusted him with. Their envy made them reject him, because he was an Arab and not from the Children of Israel. At-Tabarani recorded that Ibn `Abbas said that,
(Or do they envy men) means, "We are the worthy people, rather than the rest of the people.'' Allah said,
(Then, We have already given the family of Ibrahim the Book and Al-Hikmah, and conferred upon them a great kingdom.) meaning, We gave the prophethood to the tribes of the Children of Israel, who are among the offspring of Ibrahim and sent down the Books to them. These Prophets ruled the Jews with the prophetic tradition, and We made kings among them. Yet,
(Of them were (some) who believed in it;) referring to Allah's favor and bounty (Prophets, Books, kingship),
(and of them were (some) who rejected it) by disbelieving in it, ignoring it, and hindering the people from its path, although this bounty was from and for them, the Children of Israel. They disputed with their own Prophets; so what about you, O Muhammad , especially since you are not from the Children of Israel Mujahid said,
(Of them were (some) who believed in (him),) "Muhammad ,
(and of them were (some) who rejected (him).) '' Therefore, O Muhammad, the rejection of you because of their disbelief is even more severe and they are even further from the truth that you brought them. This is why Allah threatened them,
(and enough is Hell for burning (them).), meaning, the Fire is a just punishment for them because of their disbelief, rebellion and defiance of Allah's Books and Messengers.
(56. Surely, those who disbelieved in Our Ayat, We shall burn them in Fire. As often as their skins are roasted through, We shall change them for other skins that they may taste the punishment. Truly, Allah is Ever Most Powerful, All-Wise.) (57. But those who believe and do deeds of righteousness, We shall admit them to Gardens under which rivers flow (Paradise), abiding therein forever. Therein they shall have Azwajun Mutahharatun (purified mates), and We shall admit them to shades, wide and ever deepening.)
۞ إِنَّ ٱللَّهَ يَأۡمُرُكُمۡ أَن تُؤَدُّواْ ٱلۡأَمَـٰنَـٰتِ إِلَىٰٓ أَهۡلِهَا وَإِذَا حَكَمۡتُم بَيۡنَ ٱلنَّاسِ أَن تَحۡكُمُواْ بِٱلۡعَدۡلِۚ إِنَّ ٱللَّهَ نِعِمَّا يَعِظُكُم بِهِۦۤۗ إِنَّ ٱللَّهَ كَانَ سَمِيعَۢا بَصِيرً۬ا
Indeed, Allah commands you to render trusts to whom they are due and when you judge between people to judge with justice. Excellent is that which Allah instructs you. Indeed, Allah is ever Hearing and Seeing.
Allah said,
(But those who believe and do deeds of righteousness, We shall admit them to Gardens under which rivers flow (Paradise), abiding therein forever.) describing the destination of the happy ones in the gardens of Eden, beneath which rivers flow in all of its areas, spaces and corners, wherever they desire and wish. They will reside in it for eternity, and they will not be transferred or removed from it, nor would they want to move from it. Allah said,
(Therein they shall have Azwajun Mutahharatun (purified mates),) free of menstruation, postnatal bleeding, filth, bad manners and shortcomings. Ibn `Abbas said that the Ayah means, "They are purified of filth and foul things.'' Similar was said by `Ata', Al-Hasan, Ad-Dahhak, An-Nakha`i, Abu Salih, `Atiyah, and As-Suddi. Mujahid said that they are, free of urine, menstruation, spit, mucous and pregnancies.'' Allah's statement,
(And We shall admit them to shades, wide and ever deepening (Paradise).) means, wide, extensive, pure and elegant shade. Ibn Jarir recorded that Abu Hurayrah said that the Prophet said,
(There is a tree in Paradise, that if a rider travels under its shade for a hundred years, he will not cross it. It is the Tree of Everlasting Life.)
(58. Verily, Allah commands that you should render back the trusts to those, to whom they are due; and that when you judge between men, you judge with justice. Verily, how excellent is the teaching which He (Allah) gives you! Truly, Allah is Ever All-Hearer, All-Seer.)
يَـٰٓأَيُّہَا ٱلَّذِينَ ءَامَنُوٓاْ أَطِيعُواْ ٱللَّهَ وَأَطِيعُواْ ٱلرَّسُولَ وَأُوْلِى ٱلۡأَمۡرِ مِنكُمۡۖ فَإِن تَنَـٰزَعۡتُمۡ فِى شَىۡءٍ۬ فَرُدُّوهُ إِلَى ٱللَّهِ وَٱلرَّسُولِ إِن كُنتُمۡ تُؤۡمِنُونَ بِٱللَّهِ وَٱلۡيَوۡمِ ٱلۡأَخِرِۚ ذَٲلِكَ خَيۡرٌ۬ وَأَحۡسَنُ تَأۡوِيلاً
O you who have believed, obey Allah and obey the Messenger and those in authority among you. And if you disagree over anything, refer it to Allah and the Messenger, if you should believe in Allah and the Last Day. That is the best [way] and best in result.
Allah said,
(and that when you judge between men, you judge with justice.) commanding justice when judging between people. Muhammad bin Ka`b, Zayd bin Aslam and Shahr bin Hawshab said; "This Ayah was revealed about those in authority'', meaning those who judge between people. A Hadith states,
(Allah is with the judge as long as he does not commit injustice, for when he does, Allah will make him reliant on himself.) A statement goes, "One day of justice equals forty years of worship.'' Allah said,
(Verily, how excellent is the teaching which He (Allah) gives you!) meaning, His commands to return the trusts to their owners, to judge between people with justice, and all of His complete, perfect and great commandments and laws. Allah's statement,
(Truly, Allah is Ever All-Hearer, All-Seer.) means, He hears your statements and knows your actions.
(59. O you who believe! Obey Allah and obey the Messenger, and those of you who are in authority. If you differ in anything among yourselves, refer it to Allah and His Messenger, if you believe in Allah and in the Last Day. That is better and more suitable for final determination.)
أَلَمۡ تَرَ إِلَى ٱلَّذِينَ يَزۡعُمُونَ أَنَّهُمۡ ءَامَنُواْ بِمَآ أُنزِلَ إِلَيۡكَ وَمَآ أُنزِلَ مِن قَبۡلِكَ يُرِيدُونَ أَن يَتَحَاكَمُوٓاْ إِلَى ٱلطَّـٰغُوتِ وَقَدۡ أُمِرُوٓاْ أَن يَكۡفُرُواْ بِهِۦ وَيُرِيدُ ٱلشَّيۡطَـٰنُ أَن يُضِلَّهُمۡ ضَلَـٰلاَۢ بَعِيدً۬ا
Have you not seen those who claim to have believed in what was revealed to you, [O Muhammad], and what was revealed before you? They wish to refer legislation to ‹taghūt, while they were commanded to reject it; and Satan wishes to lead them far astray.
Allah said,
((And) if you differ in anything amongst yourselves, refer it to Allah and His Messenger). Mujahid and several others among the Salaf said that the Ayah means, "(Refer) to the Book of Allah and the Sunnah of His Messenger.'' This is a command from Allah that whatever areas the people dispute about, whether major or minor areas of the religion, they are required to refer to the Qur'an and Sunnah for judgment concerning these disputes. In another Ayah, Allah said,
(And in whatsoever you differ, the decision thereof is with Allah). Therefore, whatever the Book and Sunnah decide and testify to the truth of, then it, is the plain truth. What is beyond truth, save falsehood This is why Allah said,
(if you believe in Allah and in the Last Day.) meaning, refer the disputes and conflicts that arise between you to the Book of Allah and the Sunnah of His Messenger for judgment. Allah's statement,
(if you believe in Allah and in the Last Day. ) indicates that those who do not refer to the Book and Sunnah for judgment in their disputes, are not believers in Allah or the Last Day. Allah said,
(That is better) meaning, referring to the Book of Allah and the Sunnah of His Messenger for judgment in various disputes is better,
(and more suitable for final determination.) meaning, "Has a better end and destination,'' as As-Suddi and several others have stated while Mujahid said, "Carries a better reward.''
(60. Have you not seen those (hypocrites) who claim that they believe in that which has been sent down to you, and that which was sent down before you, and they wish to go for judgment (in their disputes) to the Taghut while they have been ordered to reject them. But Shaytan wishes to lead them far astray. ) (61. And when it is said to them: "Come to what Allah has sent down and to the Messenger,'' you see the hypocrites turn away from you with aversion.) (62. How then, when a catastrophe befalls them because of what their hands have sent forth, they come to you swearing by Allah, "We meant no more than goodwill and conciliation!'') (63. They (hypocrites) are those of whom Allah knows what is in their hearts; so turn aside from them (do not punish them) but admonish them, and speak to them an effective word to reach their inner selves.)